JESUS BROUGHT BEFORE PILATE. THE SCOURGING AND CROWNING WITH THORNS. 

At the dawn of Friday morning, say the Evangelists (Matth. 27, 1; Mark 15, 1; Luke 22, 66; John 11, 47), the ancients, the chief priests and scribes, who according to the law were looked upon with greatest respect by the people, gathered together in order to come to a common decision concerning the death of Christ. This they all desired; however they were anxious to preserve the semblance of justice before the people. This council was held in the house of Caiphas, where the Lord was imprisoned. Once more they commanded Him to be brought from the dungeon to the hall of the council in order to be examined. The satellites of justice rushed below to drag Him forth bound and fettered as He was.

They again asked Him to tell them, whether He was the Christ (Luke 22, 1), that is, the Anointed. Just as all their previous questions, so this was put with the malicious determination not to listen or to admit the truth, but to calumniate and fabricate a charge against Him. But the Lord, being perfectly willing to die for the truth, denied it not; at the same time He did not wish to confess it in such a manner that they could despise it, or borrow out of it some color for their calumny; for this was not becoming his innocence and wisdom. Therefore He veiled his answer in such a way, that if the pharisees chose to yield to even the least kindly feeling, they would be able to trace up the mystery hidden in his words; but if they had no such feeling, then should it become clear through their answer, that the evil which they imputed to Him was the result of their wicked intentions and lay not in his answer. He therefore said to them: "If I tell you that I am He of whom you ask, you will not believe what I say; and if I shall ask you, you will not answer, nor release Me. But I tell you, that the Son of man, after this, shall seat Himself at the right hand of the power of God" (Luke 22, 67). The priests answered: "Then thou art the Son of God?" and the Lord replied: "You say that I am." This was as if He had said: You have made a very correct inference, that I am the Son of God: for my works, my doctrines, and your own Scripture, as well as what you are now doing with Me, testify to the fact that I am the Christ, the One promised in the law.

But this council of the wicked was not disposed to assent to divine truth, although they themselves inferred it very correctly from the antecedents and could easily have believed it. They would neither give assent nor belief, but preferred to call it a blasphemy deserving death. Since the Lord had now reaffirmed what He had said before, they all cried out : "What need have we of further witnesses, since He himself asserts it by his own lips?'' And they immediately came to the unanimous conclusion that He should, as one worthy of death, be brought before Pontius Pilate, who governed Judea in the name of the Roman emperor and was the temporal Lord of Palestine.

The sun had already arisen while these things happened and the most holy Mother, who saw it all from afar, now resolved to leave her retreat and follow her divine Son to the house of Pilate and to his death on the Cross. When the great Queen and Lady was about to set forth from the Cenacle, saint John arrived in order to give an account of all that was happening; for the beloved disciple at that time did not know the visions, by which all the doings and sufferings of her most holy Son were manifest to the blessed Mother. After the denial of saint Peter, saint John had retired and had observed, more from afar what was going on. Recognizing also the wickedness of his flight in the garden, he confessed it to the Mother of God and asked her pardon as soon as he came into her presence; and then he gave an account of all that passed in his heart and of what he had done and what he had seen in following his Master. Saint John thought it well to prepare the afflicted Mother for her meeting with her most holy Son, in order that She might not be overcome by the fearful spectacle of his present condition. Therefore He sought to impress Her beforehand with some image of his sufferings by saying: "O my Lady, in what a state of suffering is our divine Master! The sight of Him cannot but break one's heart; for by the buffets and the blows and by the spittle, his most beautiful countenance is so disfigured and defiled, that Thou wilt scarcely recognize Him with thy own eyes." The most prudent Lady listened to his description, as if She knew nothing of the events; but She broke out in bitterest tears of heart-rending sorrow. The holy women, who had came forth with the Lady, also listened to saint John, and all of them were filled with grief and terror at his words. The Queen of heaven asked the Apostle to accompany Her and the devout women, and, exhorting them all, She said: "Let us hasten our steps, in order that my eyes may see the Son of the eternal Father, who took human form in my womb; and you shall see, my dearest friends, to what the love of mankind has driven Him, my Lord and God, and what it costs Him to redeem men from sin and death, and to open for them the gates of heaven."

The Queen of heaven set forth through the streets of Jerusalem accompanied by saint John and by some holy women. Of these not all, but only the three Marys and other very pious women, followed Her to the end. With Her were also the angels of her guard, whom She asked to open a way for Her to her divine Son. The holy angels obeyed and acted as her guard. On the streets She heard the people expressing their various opinions and sentiments concerning the sorrowful events now transpiring in reference to Jesus of Nazareth. The more kindly hearted lamented over his fate, and they were fewest in number. Others spake about the intention of his enemies to crucify Him; others related where He now was and how He was conducted through the streets, bound as a criminal; others spoke of the illtreatment He was undergoing; others asked, what evil He had done, that He should be so misused; others again in their astonishment and in their doubts, exclaimed: To this then have his miracles brought Him! Without a doubt they were all impostures, since He cannot defend or free himself!

Through the swarming and confused crowds the angels conducted the Empress of heaven to a sharp turn of the street, where She met her most holy Son. With the profoundest reverence She prostrated Herself before his sovereign Person and adored it more fervently and with a reverence more deep and more ardent than ever was given or ever shall be given to it by all the creatures. She arose and then the Mother and Son looked upon each other with ineffable tenderness, interiorly conversing with each other in transports of an unspeakable sorrow. The most prudent Lady stepped aside and then followed Christ our Lord, continuing at a distance her interior communication with Him and with the eternal Father. The words of her soul are not for the mortal and corruptible tongue.

The image of her divine Son, thus wounded, defiled and bound, remained so firmly fixed and imprinted in the soul of our Queen, that during her life it never effaced, and remained in her mind as distinctly as if She were continually beholding Him with her own eyes. Christ our God arrived at the house of Pilate, followed by many of the council and a countless multitude of the people. The Jews, wishing to preserve themselves as clean before the law as possible for the celebration of the Pasch and the unleavened bread, excused themselves before Pilate for their refusing to enter the pretorium or court of Pilate in presenting Jesus. As most absurd hypocrites they paid no attention to the sacrilegious uncleanness, with which their souls were affected in becoming the murderers of the innocent Godman. Pilate, although a heathen, yielded to their ceremonic scruples, and seeing that they hesitated to enter his pretorium, he went out to meet them. According to formality customary among the Romans, he asked them (John 18, 28): "What accusation have you against this Man?" They answered: "If He were not a criminal, we would not have brought Him to thee thus bound and fettered." This was as much as to say: We have convinced ourselves of the misdeeds and we are so attached to justice and to our obligations, that we would not begun any proceedings against Him, if He were not a great malefactor. But Pilate pressed his inquiry and said: "What then are the misdeeds, of which has made Himself guilty?" They answered: "He is convicted of disturbing the commonwealth, He wishes to make Himself our king and forbids paying tribute to Caesar(Luke 23, 2); He claims to be the son of God, and has preached a new doctrine, commencing in Galilee, through all Judea and Jerusalem." "Take Him then yourselves," said Pilate, "and judge Him according to your laws; I do not find a just cause for proceeding against Him." But the Jews replied: "It is not permitted us to sentence any one to death, nor to execute such a sentence."

The most holy Mary, with saint John and the women who followed Her, was present at this interview; for the holy angels made room for them where they could hear and see all that was passing. Shielded by her mantle She wept tears of blood, pressed forth by the sorrow which pierced her virginal heart. In her interior acts of virtue She faithfully reproduced those practiced by her most holy Son, while in her pains and endurance She copied those of his body. She asked the eternal Father to grant Her the favor of not losing sight of her divine Son, as far as was naturally possible, until his Death; and this was conceded to Her, excepting during the time in which He was in prison.

One of the accusations of the Jews and the priests before Pilate was, that Jesus our Savior had begun to stir up the people by his preaching in the province of Galilee (Luke 23, 6). This caused Pilate to inquire, whether He was a Galileean; and as they told him, that Jesus was born and raised in that country, he thought this circumstance useful for the solution of his difficulties in regard to Jesus and for escaping the molestations of the Jews, who so urgently demanded his death. Herod was at that time in Jerusalem, celebrating the Pasch of the Jews. He was the son of the first Herod, who had murdered the Innocents to procure the death of Jesus soon after his birth (Matth 2, 16). This murderer had become a proselyte of the Jews at the time of his marriage with a Jewish woman. On this account his son Herod likewise observed the law of Moses, and he had come to Jerusalem from Galilee, of which he was governor. Pilate was at enmity with Herod, for the two governed the two principal provinces of Palestine namely, Judea and Galilee, and a short time before it had happened that Pilate, in his zeal for the supremacy of the Roman empire, had murdered some Galileeans during a public function in the temple, mixing the blood of the insurgents with that of the holy sacrifices. Herod was highly incensed at this sacrilege, and Pilate, in order to afford him some satisfaction without much trouble to himself, resolved to send to him Christ the Lord to be examined and judged as one of the subjects of Herod's sway. Pilate also expected that Herod would set Jesus free as being innocent and a Victim of the malice and envy of the priests and scribes.

When Herod was informed that Pilate would send Jesus of Nazareth to him, he was highly pleased. He knew that Jesus was a great friend of John the Baptist whom he had ordered to be put to death (Mark 6, 27), and had heard many reports of his preaching. In vain and foolish curiosity he harbored the desire of seeing Jesus do something new and extraordinary for his entertainment and wonder (Luke 23, 8). The Author life therefore came into the presence of the murderer Herod, against whom the blood of the Baptist was calling more loudly to this same Lord for vengeance, than in its time the blood of Abel (Gen. 4, 10). But the unhappy adulterer, ignorant of the terrible judgment of the Almighty, received Him with loud laughter as an enchanter and conjurer. In this dreadful misconception he commenced to examine and question Him, persuaded that he could thereby induce Him to work some miracle to satisfy his curiosity. But the Master of wisdom and prudence, standing with an humble reserve before his most unworthy judge, answered him not a word. For on account of his evil-doing he well merited the punishment of not hearing the words of life, which he would certainly have heard if he had been disposed to listen to them with reverence.

The princes and priests of the Jews stood around, continually rehearsing the same accusations and charge they had advanced in the presence of Pilate. But the Lord maintained silence also in regard to these calumnies, much to the disappointment of Herod. In his presence the Lord would not open his lips, neither in order to answer his questions, nor in order to refute the accusations. Herod was altogether unworthy of hearing the truth, this being his greatest punishment and the punishment most to be dreaded by all the princes and the powerful of this earth. Herod was much put out by the silence and meekness of our Savior and was much disappointed in his vain curiosity. But the unjust judge tried to hide his confusion by mocking and ridiculing the innocent Master with his whole cohort of soldiers and ordering him to be sent back to Pilate.

Pilate was again confronted with Jesus in his palace and was bestormed anew by the Jews to condemn Him to death of the cross. Convinced of the innocence of Christ and of the mortal envy of the Jews, he was much put out at Herod's again referring the disagreeable decision to his own tribunal. Feeling himself obliged in his quality of judge to give this decision, he sought to placate the Jews in different ways. One of these was a private interview with some of the servants and friends of the highpriests and priests. He urged them to prevail upon their masters and friends, not any more to ask for the release of the malefactor Barabbas, but instead demand the release of our Redeemer; and to be satisfied with some punishment he was willing to administer before setting Him free. This measure Pilate had taken before they arrived a second time to press their demand for a sentence upon Jesus. The proposal to choose between freeing either Barabbas or Jesus was made to the Jews, not only once, but two or three times. The first time before sending Him to Herod and the second time after his return; this is related by the Evangelists with some variation, though not essentially contradicting truth (Matth. 27, 17). Pilate spoke to the Jews and said: "You have brought this Man before me, accusing Him of perverting the people by his doctrines; and having examined Him in your presence, I was not convinced of the truth of your accusations. And Herod, to whom I have sent Him and before whom you repeated your accusations, refused to condemn Him to death. It will be sufficient to correct and chastise Him for the present, in order that He may amend. As I am to release some malefactor for the feast of the Pasch, I will release Christ, if you will have Him freed, and punish Barabbas." But the multitude of the Jews, thus informed how much Pilate desired to set Jesus free, shouted with one voice: "Enough, enough, not Christ, but Barabbas deliver unto us."

While Pilate was thus disputing with the Jews in the pretorium, his wife, Procula, happened to hear of his doings and she sent him a message telling him: "What hast thou to do with this Man? Let him go free: for I warn thee that I have had this very day some visions in regard to Him!" This warning of Procula originated through the activity of Lucifer and his demons. For they, observing all that was happening in regard to the person of Christ and the unchangeable patience with which He bore all injuries, were more and more confused and staggered in their rabid fury. Despairing of success the demons betook themselves to the wife of Pilate and spoke to her in dreams, representing to her that this Man was just and without guilt, that if her husband should sentence Him he would be deprived of his rank and she herself would meet with great adversity. They urged her to advise Pilate to release Jesus and punish Barabbas, if she did not wish to draw misfortune upon their house and their persons.

Procula was filled with great fear and terror at these visions, and as soon as she heard what was passing between the Jews and her husband, she sent him the message mentioned by saint Matthew, not to meddle with this Man nor condemn One to death, whom she told to be just. The demon also injected similar misgivings into the mind of Pilate and these warnings of his wife only increased them. Yet, as all his considerations rested upon worldly policy, and as he had not co-operated with the true helps given him by the Savior, all these fears retarded his unjust proceedings only so long as no other more powerful consideration arose, as will be seen in effect. But just now he began for the third time to argue (as saint Luke tells us), insisting upon the innocence of Christ our Lord and that he found no crime in Him nor any guilt worthy of death, and therefore he would punish and then dismiss Him (Luke 23, 22). As we shall see in the next chapter, he did really punish Christ in order to see whether the Jews would be satisfied. But the Jews, on the contrary, demanded that Christ be crucified. Thereupon Pilate asked for water and released Barabbas. Then he washed his hands in the presence of all the people, saying: "I have no share in the death of this just Man, whom you condemn. Look to yourselves in what you are doing, for I wash my hands in order that you may understand they are not sullied in the blood of the Innocent." Pilate thought that by this ceremony he could excuse himself entirely and that he thereby could put its blame upon the princes of the Jews and upon the people who demanded it. The wrath of the Jews was so blind and foolish that for the satisfaction of seeing Jesus crucified, they entered upon this agreement with Pilate and took upon themselves and upon their children the responsibility for this crime. Loudly proclaiming this terrible sentence and curse, they exclaimed: "His blood come upon us and upon our children" (Matth. 27, 25).

In the house of Pilate, through the ministry of the holy angels, our Queen was placed in such a position that She could hear the disputes of the iniquitous judge with the scribes and priests concerning the innocence of Christ our Savior, and concerning the release of Barabbas in preference to Him. All the clamors of these human tigers She heard in silence and admirable meekness, as the living counterpart of her most holy Son. Although She preserved the unchanging propriety modesty of her exterior, all the malicious words of the Jews pierced her sorrowful heart like a two-edged sword. But the voices of her unspoken sorrows resounded in the ears of the eternal Father more pleasantly and sweetly than the lamentation of the beautiful Rachel who, as Jeremias says, was beweeping her children because they cannot be restored (Jer. 31, 15). Our most beautiful Rachel the purest Mary, sought not revenge, but pardon for her enemies, who were depriving Her of the Onlybegotten of the Father and her only Son. She imitated all the actions of the most holy Soul of Christ and accompanied Him in the works of most exalted holiness and perfection; for neither could her torments hinder her charity, nor her affliction diminish her fervor, nor could the tumult distract her attention, nor the outrageous injuries of the multitudes prevent her interior recollection: under all circumstances She practiced the most exalted virtues in the most eminent degree.

Such was the implacable fury of the priests and confederates, the pharisees, against the Author of life. For Lucifer, despairing of being able to hinder his murder by the Jews, inspired them with his own dreadful malice and outrageous cruelty. Pilate, placed between the known truth and his human and terrestrial considerations, chose to follow the erroneous leading of the latter, and ordered Jesus to be severely scourged, though he had himself declared Him free from guilt (John 19, 1). Thereupon those ministers of satan, with many others, brought Jesus our Savior to the place of punishment, which was a courtyard or enclosure attached to the house and set apart for the torture of criminals in order to force them to confess their crimes. It was surrounded by a low, open building, surrounded by columns, some of which supported the roof, while others were lower and stood free. To one of these columns, which was of marble, they bound Jesus very securely; for they still thought Him a magician and feared his escape.

They first took off the white garment with not less ignominy than when they clothed Him therein in the house of the adulterous homicide Herod. In loosening the ropes and chains, which He had borne since his capture in the garden, they cruelly widened the wounds which his bonds had made in his arms and wrists. Having freed his hands, they commanded Him with infamous blasphemies to despoil Himself of the seamless tunic which He wore. This was the identical garment with which his most blessed Mother had clothed Him in Egypt when He first began to walk.

Thus the Lord stood uncovered in the presence of a great multitude and the six torturers bound Him brutally to one of the columns in order to chastise Him so much the more at their ease. Then, two and two at a time, they began to scourge Him with such inhuman cruelty, as was possible only in men possessed by Lucifer as were these executioners. The first two scourged the innocent Savior with hard and thick cords, full of rough knots, and in their sacrilegious fury strained all the powers of their body to inflict the blows. This first scourging raised in the deified body of the Lord great welts and livid tumors, so that the sacred blood gathered beneath the skin and disfigured his entire body. Already it began to ooze through the wounds. The first two having at length desisted, the second pair continued the scourging in still greater emulation; with hardened leather thongs they leveled their strokes upon the places already sore and caused the discolored tumors to break open and shed forth the sacred blood until it bespattered and drenched the garments of the sacrilegious torturers, running down also in streams to the pavement. Those two gave way to the third pair of scourgers, who commenced to beat the Lord with extremely tough rawhides, dried hard like osier twigs. They scourged Him still more cruelly, because they were wounding, not so much his virginal body, as cutting into the wounds already produced by the previous scourging. Besides they had been secretly incited to greater fury by the demons, who were filled with new rage at the patience of Christ.

As the veins of the sacred body had now been opened and his whole Person seemed but one continued wound, the third pair found no more room for new wounds. Their ceaseless blows inhumanly tore the immaculate and virginal flesh of Christ our Redeemer and scattered many pieces of it about the pavement; so much so that a large portion of the shoulder-bones were exposed and showed red through the flowing blood: in other places also the bones were laid bare larger than the palm of the hand. In order to wipe out entirely that beauty, which exceeded that of all other men (Ps. 44, 3), they beat Him in the face and in the feet and hands, thus leaving unwounded not a single spot in which they could exert their fury and wrath against the most innocent Lamb. The divine blood flowed to the ground, gathering here and there in great abundance. The scourging in the face, and in the hands and feet, was unspeakably painful, because these parts are so full of sensitive and delicate nerves. His venerable countenance became so swollen and wounded that the blood and the swellings blinded Him. In addition to their blows the executioners spirted upon his Person their disgusting spittle and loaded Him with insulting epithets (Thren. 3, 30). The exact number of blows dealt out to the Savior from head to foot was 5,115. The great Lord and Author of all creation who, by his divine nature was incapable of suffering, was, in his human flesh and for our sake, reduced to a man of sorrows as prophesied, and was made to experience our infirmities, becoming the last of men (Is. 53, 3), a man of sorrows and the outcast of the people.

The multitudes who had followed the Lord, filled up the courtyard of Pilate's house and the surrounding streets; for all of them waited for the issue of this event, discussing and arguing about it according to each one's views. Amid all this confusion the Virgin Mother endured unheard of insults, and She was deeply afflicted by the injuries and blasphemies heaped upon her divine Son by the Jews and gentiles. When they brought Jesus to the scourging place She retired in the company of the Marys and saint John to a corner of the courtyard. Assisted by her divine visions, She there witnessed the scourging and the torments of our Savior. Although She did not see it with the eyes of her body nothing was hidden to Her, no more than if She had been standing quite near. Human thoughts cannot comprehend how great and how diverse were the afflictions and sorrows of the great Queen and Mistress of the angels: together with many other mysteries of the Divinity they shall become manifest in the next life, for the glory of the Son and Mother. I have already mentioned in other places of this history, and especially in that of the Passion, that the blessed Mother felt in her own body the torments of her Son. This was true also of the scourging, which She felt in all the parts of her virginal body, in the same intensity as they were felt by Christ in his body. Although She shed no blood except what flowed from her eyes with her tears, nor was lacerated in her flesh; yet the bodily pains so changed and disfigured Her, that saint John and the holy women failed to find in Her any resemblance of Herself. Besides the tortures of the body She suffered ineffable sorrows of the soul; there sorrow was augmented in proportion to the immensity of her insight (Eccles. 1, 18). For her sorrow flowed not only from the natural love of a mother and a supreme love of Christ as her God, but it was proportioned to her power of judging more accurately than all creatures of the innocence of Christ, the dignity of his divine Person, the atrocity of the insults coming from the perfidious Jews and the children of Adam, whom He was freeing from eternal death.

Thereupon they took Jesus to the pretorium, where, with the same cruelty and contempt, they again despoiled him of his garments and in order to deride Him before all the people as a counterfeit king, clothed in a much torn and soiled mantle of purple color. They placed also upon his sacred head a cap made of woven thorns, to serve Him as a crown (John 19, 2). This cap was woven of thorn branches and in such a manner that many of the hard and sharp thorns would penetrate into the skull, some of them to the ears and others to the eyes. Hence one of the greatest tortures suffered by the Lord was that of the crown of thorns. Instead of a sceptre they placed into his hands a contemptible reed. They also threw over His shoulders a violet colored mantle, something of the style of capes worn in churches; for such a garment belonged to the vestiture of a king. In this array of a mock-king the perfidious Jews decked out Him, who by his nature and by every right was the King of kings and the Lord of lords (Apoc. 19, 16). Then all the soldiers, in the presence of the priests and pharisees, gathered around Him and heaped upon Him their blasphemous mockery and derision. Some of them bent their knees and mockingly said to Him: God save Thee, King of the Jews. Others buffeted Him; others snatched the cane from his hands and struck Him on his crowned head; others ejected their disgusting spittle upon Him; all of them, instigated by furious demons, insulted and affronted Him in different manners.

It seemed to Pilate that the spectacle of a man so illtreated as Jesus of Nazareth would move and fill shame the hearts of that ungrateful people. He therefore commanded Jesus to be brought from the pretorium to an open window, where all could see Him crowned with thorns, disfigured by the scourging and the ignominious vestiture of a mock-king. Pilate himself spoke to the people, calling out to them: "Ecce Homo," "Behold, what a man!" (John 19, 5). See this Man, whom you hold as your enemy! What can I do with Him than to have punished Him in this severe manner? You certainly have nothing more to fear from Him.

When the Blessed among women, most holy Mary, saw her divine Son as Pilate showed Him to the people and heard him say: "Ecce homo!" She fell upon her knees and openly adored Him as the true Godman. The same was also done by saint John and the women, together with all the holy angels of the Queen and Lady; for they saw that not only Mary, as the Mother of the Savior, but that God himself desired them thus to act. 

WORDS OF THE QUEEN. 

Think well, then, my dearest, which of these thou wishest to choose in the sight of my Son and me. If thou seest thy Redeemer, thy Spouse and thy Chief tormented, afflicted, crowned with thorns and saturated with reproaches and at the same time desirest to have a part in Him and be a member of his mystical body, it is not becoming, or even possible, that thou live steeped in the pleasures of the flesh. Thou must be the persecuted and not a persecutor, the oppressed and not the oppressor; the one that bears the cross, that encounters the scandal and not that gives it; the one that suffers, and at the same time makes none of the neighbors suffer. On the contrary, thou must exert thyself for their conversion and salvation in as far as is compatible with the perfection of thy state and vocation. This is the portion of the friends of God and the inheritance of his children in mortal life, in this consists the participation in grace and glory; which by his torments and reproaches and by his death of the Cross my Son and Lord has purchased for them. I too have co-operated in this work and have paid the sorrrows and afflictions, which thou hast understood and which I wish thou shalt never allow to be blotted out from my inmost memory. The Almighty would indeed have been powerful enough to exalt his predestined in this world, to give them riches and favors beyond those of others, to make them strong as lions for reducing the rest of mankind to their invincible power. But it was inopportune to exalt them in this manner, in order that men might not be led into the error of thinking that greatness consists in what is visible and happiness in earthly goods; lest, being induced to forsake and obscure the glory of the Lord, they fail to experience the efficacy of divine grace and cease to aspire toward spiritual and eternal things. This is the science I wish thee to study continually and in which thou must advance day by day, putting into practice all that thou learnest to understand and know.

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